INTRODUCTION. In attentively studying the Epistle to the Romans, nothing is more manifest than the direct opposition between the doctrine of inspiration with respect to the state and prospects of mankind, and the doctrine of human science. The Apostle Paul contemplates all men in their natural state as ruined by sin, and utterly unable to restore themselves to the Divine favour. Philosophers, on the contrary, survey the aspect of society with real or affected complacency. They perceive, indeed, that imperfection and suffering prevail to a considerable extent; but they find a vast preponderance of happiness and virtue. They cannot deny that man is of a mixed character; but this is necessary, in order that his virtue may be his own, and that in pressing onwards to the summit of moral excellence, his strength of principle may be more illus triously displayed. His happiness is thus promoted by his progress in virtue, as well as by his advancement in knowledge. Nor is this remarkable difference altogether confined to philosophy. Even many professors and expounders of Christianity cannot entirely accord with the Apostle Paul in his representations of human nature. Man, it seems to them, is not so completely lost but that he may do something to regain the Divine favour; and if a sacrifice was necessary for the expiation of sin, its blessing must be equally bestowed on all mankind. In reference to justification in particular, how wonderful is the contrast between the justification of which this Apostle treats, and the justification which critical ingenuity has often extorted from his epistles! While Paul speaks of the believer as possessing a righteousness perfectly commensurate to all the demands of the law, and standing at the bar of God spotless and blameless, human wisdom has contrived to exhibit his doctrine as representing salvation to be the result of a happy combination of mercy and merit. The doctrine of salvation by faith without works has ever appeared to the wise men of this world not only to be a scheme that does not sufficiently secure the interests of morality, but one which tends to disparage the Divine authority. Yet its good effects are fully justified in every age; and while nothing but the doctrine of salvation by grace has ever produced good works, this doctrine, so far as it has been received, has never failed of its designed object. In all the ways of God there is a characteristic wisdom which stamps them with the impress of divinity. There is here a harmony and consistency in things the most different in appearance; while the intended effect is invariably produced, but in a way which to man would appear most unlikely to secure success. By studying the Epistle to the Romans, an exact and comprehensive knowledge of the distinguishing doctrines of grace in their various bearings and connexions may, by the blessing of God, be obtained. They appear here, in all their strength and clearness, untinged with the wisdom of man. The human mind is ever prone to soften the strong features of Divine truth, and to bring it more into accordance with its own wishes and preconceived notions. Those lowering and debasing modifications of the doctrines of Scripture, by which, in some popular works, it is endeavoured to reconcile error with orthodoxy, are imposing only in theory, and may easily be detected by a close and unprejudiced inspection of the language of this epistle. In the five first chapters, the Apostle had established the doctrine of the justification of believers by the righteousness of Christ without any regard to their works. But as this doctrine, while it manifests in all their extent the guilt, depravity, and helplessness of man, in order to magnify grace in his pardon, might be thought to set aside the necessity of obedience to God, in the sixth and seventh chapters he proves, that so far from this being the case, that doctrine stands in indissoluble connexion with the only foundation of holiness and obedience. This foundation is union with the Redeemer, through that faith by which the believer is justified. Whereas the law, instead of sanctifying, operates by its restraints to stimulate the corruptions of the human heart, and brings them into action; and, at the same time, it condemns all who are under it. But through their union with Christ, believers are delivered from the law; and being under grace, which produces love, they are enabled to bring forth fruit acceptable to God. The law, however, is |